This one hour presentation gives you an overall picture of the RCIA process focusing on the liturgical, catechetical and the pastoral aspects of the process. This presentation will also explore the five main reasons for failure within the process as uncovered from the US Bishops Survey on the RCIA.

They help the participant to reflect on where they started, where they see God calling them and where they want to be. Hopefully the answer to the last 2 points is… Heaven. These important meetings also give an opportunity for the Coordinator (usually the person conducting these) to re-visit any areas of concern that came up during the all-important intake appointment.

Those involved in the ministry of RCIA are not just there to present the materials. If that was the case, then we could just hand them a book and schedule a test at a future time. The Rite Book is always the best place to begin. In addressing the Rite of Acceptance and Welcoming, we see in RCIA 42:

“The prerequisite for making this step is that the beginnings of the spiritual life and the fundamentals of Christian teachings have taken root in the candidate. There must be evidence of the first faith…of an initial conversion and intention to change their lives and to enter into a relationship with God in Christ.”

RCIA 43 goes on to say:

“Before the Rite is celebrated, therefore, sufficient and necessary time… should be set aside to evaluate and, if necessary, to purify the candidates motives and dispositions.“

Reading on, we actually see in no uncertain terms that those involved “have the responsibility for judging the outward indications of such dispositions”.  So, how do we – who live in a culture that tells us we shouldn’t “judge” – do what Holy Mother Church has asked?

Looking at the different stages of RCIA helps us to see why discernments are important and leads us in this task.

Stage 1: Inquiry

This time includes the initial phone call and meeting. The new inquirer fills out an information sheet. The real =-life issues (valid marriages / annulments / co-habitation / chastity) that will be dealt with during conversion become apparent and should be discussed in an open and charitable manner. The coordinator is basically saying, “These are some issues that would be resolved should you want to be Catholic”. Most importantly, we are there to help with referrals to a priest or tribunal aid, or, to give materials that address the issues.

Stage 2: Determining Readiness for the Rite of Acceptance / Welcoming

Near the end of the time of Inquiry, each participant has their first discernment.

First, go over the intake form and make sure all the information is correct (any changes in contact information or personal status?). Then, explain what a discernment is (the statement at the beginning of this article could work). Using a question form (the RCIA Leader’s Manual contains one), gently ask each question and write down their answer. When a problematic issue arises, discuss it with them. There is always a good and holy option. Use this opportunity to reinforce what they have learned in Inquiry. If they find they have been challenged by the Church’s teaching on contraception, this is a good time to discuss why Catholics must be faithful. In discussing how they pray, ask what their daily prayer life looks like and explain how to make a morning offering. Perhaps ask who they are praying to (God the Father, Jesus the Son, the Holy Spirit, the Blessed Trinity?). Also important is if they see themselves turning away from sin and have a desire for virtue. Lastly, bring out the Rite Book (the copy published specifically for the liturgy is so beautiful) and show them the Rite, going over each part. Slowly read each statement said during the “signing” and conclude by asking them if they feel they are prepared to go through this Rite.

The most important aspect of discernments is that not everyone is automatically ready for the Rite of Acceptance/Welcoming. When done well, the participant comes to decision on their own. While most may be ready, some may want more time in Inquiry or may decide that this isn’t the path they want to take. One should also be prepared to discuss when a person needs to be guided to wait. If there are obvious barriers (no “intention to change their lives and to enter into a relationship with God in Christ” – RCIA 42), then they need to stay in Inquiry. It helps to remember that the goal is heaven. Since sin keeps us from that eternal happiness, it becomes easier to see why this process is important.

Stage 3: Discernment for the Rite of Election / Call to Continuing Conversion

This discernment looks similar, with the exception that the participants are “expected to have undergone a conversion in mind and in action…” RCIA 120. They must decide to live a Catholic way of life and desire the Sacraments (specifically the Eucharist). The previous meetings lay the groundwork for this discernment, and there should be few surprises.

While discernments are not easy and some may wish to not discuss difficult issues, we are called to speak the truth in love. We live in a time where sin is seen as normal and acceptable, but Pope Benedict’s third encyclical, Charity in Truth (Caritas in Veritate), calls us to plant our feet against the storm and love enough to help those whom God has brought to our Parish RCIA process.

A. Pastors are given authority over the Christian initiation process for the people he shepherds in a given parish. However, that authority exists within the context of higher authorities, that of his bishop and the Magisterium.

Regarding the Magisterium, its main voice in regard to Christian initiation is the Rite of Christian Initiation itself, and its accompanying guidelines. In those authoritative guidelines (see paragraphs 138-139), which were mandated for the United States as normative in 1988, there is a clear assumption that gatherings of those preparing for initiation are still ongoing during Lent (termed the Period of Purification and Enlightenment in the text). These guidelines specify that the formation of elect and candidates in this period takes on a more spiritual than catechetical bent. This is expressive of the fact that, as the guidelines state, “the catechumenal formation of the elect is completed” (paragraph 147), in terms of them having received the total necessary instruction on the Deposit of Faith, and therefore is about “more intense spiritual preparation, consisting more in interior reflection than in catechetical instruction” (paragraph 139).

The delivery of the full doctrine of the Church is indeed supposed to be completed before Lent, hence allowing them to make a decision to enter the Church, which is expressed and confirmed at the Rite of Election and the Call to Continuing Conversion. During Lent, the Church is clearly still forming them spiritually and in readiness for the sacraments. The possibility of gatherings for reflection and formation are also assumed in the option ‘B’ forms of the dismissals at the end of each of the Presentation Rites in Lent and at the end of the Scrutiny Rites (see paragraphs 155, 162, 169, 183).

Confirming this are the directives added by our U.S. bishops, normally published in the third appendix of the Vatican’s RCIA text. It states: “…beginning at acceptance into the order of catechumens and including both the catechumenate proper and the period of purification and enlightenment after election or enrollment of names should extend for at least one year of formation, instruction, and probation.” (National Statutes, paragraph 6).

Finally, you may wish to ask your diocesan office for a copy of its sacramental norms for the Christian initiation process, which may provide further support for your understanding of the Rite.

There has been no recent change that would modify these normative guidelines, and although the form of the gatherings certainly should be different from the doctrinal catechesis that precedes Lent, there is nothing to in any way prohibit or discourage gathering the RCIA group during the weeks of that period.

A quote from the above article:

“During the period of purification and enlightenment, the focus becomes a stronger emphasis on the spiritual and mystical life in preparation for the sacraments. The guidelines for this period (which normally coincides with Lent) as well as the rites associated with them, enable catechists to shift the focus of teaching from an exposition of the Deposit of Faith to reflection and meditation. Before they receive the sacraments of initiation, ‘the elect must have the intention of achieving an intimate knowledge of Christ and His Church, and they are expected particularly to progress in genuine self-knowledge through serious examination of their lives and true repentance.’”

What has become known as “Breaking Open the Word” is found in RCIA 67.

67. After the dismissal formulary, the group of catechumens goes out but does not disperse.  With the help of some of the faithful, the catechumens remain together to share their joy and spiritual experiences.

The Rite of dismissal is not an end in itself, but a means to move the catechumens (unbaptized) and perhaps candidates (baptized) (see RCIA 406) to a place where they can be spiritually fed. Though they cannot yet come to the table of the Eucharist, Mother Church still has an obligation to feed those who have entered into a relationship with her through the Rites of Acceptance and Welcoming (celebrated recently). This obligation is fulfilled by sending them out to dwell more richly on the Word of God that they have just heard at Mass.

His Word is their only food during this period. Participants depart from the Mass with one or several RCIA team members, godparents, and sponsors to go out to discuss the readings for that Sunday and experience more fully the impact of the Scriptures in their lives. While the congregation is being nourished by Jesus in the Eucharist, those seeking to join us at the sacred table are being nourished by Jesus in the sacred words of Scripture.

The session is not catechetical in its intent; it follows from the liturgical experience, and concludes approximately when the Mass concludes. Breaking Open the Word sessions are not opportunities for the delivery of a prepared catechesis. It is to be a facilitated reflection upon the content of the Liturgy of Word for that Sunday, and opportunity for each participant to actively engage the Scriptural text and to be fed by that encounter with the Word.